Question: How can I bring the awareness of the greatness of the goal to the surface so that I have fuel for the work?

Answer: By not ceasing the critical analysis of what is happening to you. This is very difficult. It requires great effort of the mind. After all, the mind can only function if it lacks something. If there is no lack in anything, if the mind sees no possibility of being filled by anything, then it does not work in this direction. And if it does not work in that direction, how can you engage it?

If you have no Hisaron (unfulfilled desire), you cannot engage the mind because it is initially capable of working on something only when you have a need for that object. This means that you need advertising—let everyone constantly say that this is important, then you will begin to search for where it lies, and you will think that you lack it.

Question: What is this critical analysis from the side? I must feel my current state, for one cannot hide from the state that we are experiencing, and at the same time look at oneself as if from the side as though it were not me. How can one go out of oneself?

Answer: You are capable of stepping outside of yourself if you enter into the Creator. There is only one of two possibilities: either the domain of man or the domain of the Creator. If a person decides that this is his domain, called “the domain of the many,” that is bad.

It is called “the domain of the many” because you have many desires, each of which pulls in its own direction. And so you are thrown toward money, honor, knowledge, toward one passion or another. This is what is called “the domain of the many.”

On the other hand, there is the possession of the One: only to fulfill His desire. The possession of the One is called the world of Atzilut. If we unconditionally and constantly remain only in the desire to fulfill the Creator, then we are in the world of Atzilut, above the Parsa. And if we do not remain only in this desire, then we are in the worlds of BYA (Beria, Yetzira, Assiya).
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From Daily Kabbalah Lesson on 8/16/26, Rabash, Article 2, 1991 “What Is, “Return, O Israel, Unto the Lord Your God,” in the Work?”

The concept of “prohibition” in Kabbalah implies an “impossibility.” What does it mean that “one must not teach Torah to idol worshippers”? The Torah refers to the lights that fill the vessels of bestowal. Torah consists of acts of bestowal.

An idolator is defined as the will to receive [in Hebrew, the acronym “AKUM” (referring to a pagan or idolator) literally stands for “one who worships stars and fate.”]

The intention of an idolator is directed not toward the Creator, but toward various other forces, those that are within the will to receive, because there is nothing besides the Creator and the will to receive.

An idol worshipper is one who worships the will to receive. It is impossible to teach him Torah, simply because he has a different intention. He does not perceive the concept of “the intention for the sake of bestowal,” and therefore it is impossible for the upper light to reside in him. But the term “impossible” is expressed in our language by the word “forbidden” or “must not.”

But why “must not”? Why not call the impossible “impossible”?

Because the sages are speaking about the path of correction, they mean the following: “Do not do this because nothing will come of it. It will not succeed.” In short, it comes out as “It must not be done.” “Must not” serves as advice: “Do not do it because it cannot be accomplished.”
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From the Daily Kabbalah Lesson 7/28/26, Rabash, “What Is the Prohibition to Teach Torah to Idol Worshippers in the Work? ”

Question: In the context of the shattering of the Kelim (vessels), we speak about the Kelim of the “stony heart” (Lev HaEven), AHP of AHP, which we cannot correct.

It is only by concealing them that we achieve their correction, so that subsequently we can truly receive a Masach (screen) for them, and work with them for the sake of bestowal.

Can we say that it is precisely into these Kelim of the “heart of stone” that we acquire the lights of the three first Sefirot (Ohr de GAR), by arriving at the secrets of the Torah and the intention of the Creator?

Answer: Yes, and that is not all. We can put it this way. The eighth, ninth, and tenth millennia are the descent of the world of Atzilut into the place of the worlds of Beria, Yetzira, and Assiya. This marks the beginning of the work and correction of the heart of stone. This is not the whole story, but let us say that this is the case.

Your question is the following: if I do not work with the heart of stone at each of the degrees, does this mean that by doing so, I conceal the secrets of the Torah, and do not touch them? The answer is: also this.
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From Daily Kabbalah Lesson on 8/16/26, Rabash, Article 2, 1991 “What Is, “Return, O Israel, Unto the Lord Your God,” in the Work?”

The upper one reveals His lower part, Malchut, to us as empty and black; it promises us nothing good.

The spiritual world, the upper world, is specially presented to us in this unattractive way. Yet in this world, perceived within Keter of the lower one, there is at least some pleasure.

I am in a state where even this world holds no attraction for me, yet the state of the upper one seems even worse.

After all, I lack fulfillment in my egoistic desire to receive, and the upper adds even more heaviness to me,by suggesting, “But you wanted to be in a state of bestowal!” I have nothing to eat, and yet I am told: “Go ahead, share with others!”

Therefore, the conditions set by the upper can be accepted only without reason, without any conditions, and not by one’s own strength, but by the strength of the light, without plans and without hope of filling one’s egoism and gaining profit in this world.

The main thing is to attain the state of bestowal, and then you will have everything, but only after you have renounced everything! You will receive fulfillment (satisfaction), not from receiving, but from bestowing.

This is how we should perceive the month of Elul before the beginning of the new year, the beginning of the spiritual path. “ELUL” stands for: “I am to my Beloved, and my Beloved to me.”

The upper one present me with these hopeless conditions that promise no fulfillment, so that precisely through them I will be able to free myself from my egoistic state.

If He had promised me something good, I would never have been able to tear myself out of my egoism, chained as I am to pleasures.

As it is said: “The Creator places a person’s hand upon a good fate,”immerses his life in darkness and emptiness, and on the other hand, reveals a small ray of light to them that shows the person where they can turn to escape from the darkness.

The ray of light is not about egoistic, material gains. The Creator assists me on the spiritual path by bringing me to a Kabbalistic group, the place where I can freely choose the right environment, and by illuminating the way for me; that is, He gives me the sensation that bestowal is the light. Light is rising above one’s egoism when it does not matter to you whether it is empty or filled, but the important thing is with whom you are connected.

The Creator makes it clear: if you are suffering in your corporeal state, do not seek material fulfillment; instead, look upward from that state and consider the possibility of a different life, based on other values, on bestowal, and on another dimension (of happiness).

This means that a ray shines for me through the slits in the wall that separates me from the upper world, a world of tranquility (free from egoism and the endless pursuit of fulfillment) and perfection (found in the aspiration of bestowal and love).
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From the Daily Kabbalah Lesson 9/6/10, Baal HaSulam, “What Is the Acronym Elul (I am for My Beloved, and My Beloved Is for Me) in the Work?”